Reading 1: Job 1-2

1:5,6 - We have a remarkable number of lessons that we can draw out of the life of Job, not just for ourselves, but also in comparing the life of Job to the life of Jesus. In v.5, we see the way that he covered the sins of his children continually in his prayers to God. In verse 6 we see that the adversary that persuaded God to test him and hurt him was meeting with them. The betrayal, as it were, came from within. It was his own brethren that brought about his destruction, and yet it is to those people's benefit in the end when Job is able by his faith to save them at the end of the book - ch.42:7-9

ch.1 - As an introduction to the book of Job we must recognise that it is Yahweh who describes Job as 'just' and 'upright' and 'one that feared God'. So we must conclude that whatever the reason Job suffered it was not because he was an evil man.
We suffer the chastening hand of God. The way that Job responded to the chastening should be a lesson for us.

ch.2 - Job's friends came with the very best intentions. In sitting with him silent they were fellowshipping his sufferings. However as events prove they were 'miserable comforters' Job 16:2
We must be careful, in attempting to help people, that we do not assume that we know all the answers. This seems to be the problem of Job's friends.

1 v.8 - In all that happens in this book, let us not forget that God attests that Job is an upright man, with none like him in the earth. This is the highest available praise for an individual. As we go through the trials which God employed to purify this man, let us remember that this was his status in God's sight. As long as we keep this in mind, we will never against believe that the bad things in life cannot be turned to our own good. So let us resolve that we, like Job, will face the trials God gives us, knowing that the outcome could (if we allow it) make us perfect by the grace of God in the end.

1:5 It is generally understood that Job lived around the time of Abraham - before the law of Moses. However here we find him offering 'burnt offerings' which is a clear indication that there was a form of systematised worship before the law of Moses was given.

2:10 It is so easy to think that God is 'with us; when things are going well. On the other hand when problems come it is so easy to assume that God is no longer caring for us. This clearly is not so for if the Lord chastens those he loves (Hebrews 12:6) we cannot expect things to go smoothly all the time.

Job 1REACTION TO TRIALS
No one other than Jesus has gone through the same sort of trials as Job. In one day nearly all of Job's life crumbled around him. His riches, his friends, and his children were all taken from him in an instant. All he had left were four messengers, his wife and his health. Far from being the greatest man in the east, he became, in one day, the least.
But what is incredible about Job is not that he had so much trouble in one day, but the way he reacted to it. We read that "He got up and tore his robe and shaved his head. Then he fell to the ground in worship and said, 'Naked I came from my mothers womb, and naked I shall depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised.'"
Many others having just one or two of those trials would have given up all hope, killed themselves or had a breakdown. But not Job! He worshipped and praised the LORD. He did not sin by charging God with wrongdoing.
How do you react to trials? Do you get depressed, antisocial, angry, violent, hyperactive or do we pray to God, worship and praise him?
I believe Job stood up to his trials because God was the centre of his life. Although everything else was taken from him, God was still there. Make God the centre of your life and when there are trials we will be able to stand more like Job.

Job 2IN ALL THIS JOB DID NOT SIN IN WHAT HE SAID
It is almost an instant reaction to any kind of suffering - especially pain - to unthinkingly utter some sort of curse. As an engineer I hear it in the workshop all the time when things go wrong. That seems to be the moment to automatically blaspheme or swear. I think James said it well when he said that no man can tame his tongue. It is a very small part of the body, but very unruly with it!
Job, however, was a different story. He appears to have been in full control of his tongue even though his sufferings were so intense. He had lost his family, friends and possessions and now his body was covered with painful boils from head to foot. Instead of turning from God, he worshipped; instead of cursing, he praised. He said, "Shall we accept good from God and not trouble?"
Job appears to have had complete control over his whole thoughts and word during his entire horrible ordeal. Job's heart was right with God.
Jesus said, "Out of the overflow of his (a man's) heart his mouth speaks." Our mouths show what is in our hearts and sometimes that may surprise us. Let us get our hearts right with God so that we can be more like Job. If we can do that, then in all our trials and sufferings we will not sin in what we say.

Job 1:20. We see here the effect that the first four trials on Job. He would have been sitting while he received the messengers, and now stands and:
He rent his mantle: He was heartbroken. (David 2Sam 13:31)
He shaved his head: To express his determination to make a new start.(Num 6:9-11)
He laid on the ground: Totally surrendering himself to God.
He started with nothing and expected to return to the ground with nothing. What a lesson for us in this materialistic world we live in.

Job was a very caring father. He got up early in the morning to offer burnt offerings, in case they had sinned against God. I’m not sure if God would have accepted an offering for anyone else, but this was almost certainly before the law of Moses, and many things were different then.

2:8 A potsherd was not a piece of broken earthen vessel, but an instrument made for scratching (it comes from a root word 2775 CHEREC meaning to scrape or scratch the itch), the sore was too disgusting to touch. "To sit in the ashes" marks the deepest mourning (Jon 3:6); also humility, as we see with Abraham, as if the mourner was nothing but dust and ashes (Gen 18:27)

"Satan" comes from the Heb word "satan" (7854) which means "adversary, an opponent", etc. and it is derived from a slightly different pronunciation of "satan" (7853) which means "be an adversary, to attack, accuse", etc.. So satan was apparently some adversary or opponent roaming around the earth. It doesn't mention what country he was from. Certainly God would not tolerate such an adversary in heaven as indicated by Psa 5:4-5; Matt 6:10.

We are not told where this presence before the Lord took place. Here are other presences before the Lord: Deut 19:17; 2Chron 19:6.

The date and the author of the Book of Job are unknown. The fact that the book does not mention the Law of Moses, could set it in either in a patriarchal or pre-patriarchal time frame. Some suggest that Job is an allegory and not an historical account. However, Ezekiel mentions Job in the same breath as Noah and Daniel (Eze 14:14,20); and James also mentions him as an example of patience (James 5:11). Those endorsements would seem to lend credence to Job's being a real character. But some difficulty might arise in understanding in 1:6-12 if Job is not allegorical. Those who believe that Satan is a fallen angel look to this passage for proof. The assumption is that the sons of God are (immortal) angels and that they presented themselves to God in heaven. Nowhere does it say that the meeting took place in heaven. Also, the phrase sons of God can refer to godly mortal men. That was the case after the Edenic fall when the sons of God (seed of the woman) married the daughters of men (seed of the serpent) (Gen 6:2). If Satan (as the epitome of evil) were a fallen angel from heaven, he would live forever because heavenly angels are immortal (Matt 22:30). That would mean evil would live forever. But the LORD's plan is to eradicate all evil (Rev 21:4), and so Satan cannot be a fallen heavenly angel. What we do know from Job 1:6-12 is that one person was empowered by the LORD to oppose Job (Satan means adversary). Why would the LORD allow a blameless and upright man to be harshly tried? He reserves, in His wisdom, the opportunity to hone the characters of His servants (James 1:3; 1Pet 1:6,7). If his servants remain faithful, then their latter state will, like Job's, be greater than their former (Job 42:12).

1:14-19 The multiple disasters might reflect the thing that Job was most worried about. He said that the thing that he was most afraid of had happened to him- Job 3:25 – Maybe God was showing him, therefore, that he could survive without the things he felt he needed.

2:3 God describes Job as having ‘integrity’. It was that which his wife thought he may as well disregard. However even at the end of his trials he still retained his integrity – Job 27:5, 31:6 – the problem was not that Job lacked integrity. It seems, despite his integrity, he did not understand how God worked in the lives of faithful men and women.

This imagery of the angels (= sons of God cp Job 38:7) assembled around the throne of God & discussing human activities, is seen also in 1Kin 22:19-22 , where an angel (spirit cp Psa 104:4 )is also given the authority to intervene.

1:5 ‘cursed God’ is rather a strong way of expressing Job’s words. From the way the word is used elsewhere it seems that Job is concerned that his children accidentally renounced God. Job is not presuming that his children are Godless but rather that they might inadvertently or carelessly deny their convictions by their behaviour. In this we are similar. Whilst we love God our behaviour from time to time belies that.

2:13So Job’s friends sat silent for seven days. Actually it is probable that their silent vigil was more comfort to Job than all the words that they said. A lesson for us when a brother or sister is in trouble.

Job 1:8-11 - satan is slandering and challenging God's saying Job is blameless - heavenly angels can't do that (2Pet 2:10-11) so this also casts serious doubt that satan is a heavenly angel.

Job 1:15 - "Sabeans" [descended from Heb. "Sheba" (7614) means "seven, or an oath"]. Job 1:17 - Chaldeans made out three bands. Job 1:2-4 - we have repeats of "three" which some feel suggests "divine perfection, or Christ's sacrifice and time in the grave, or the resurrection", repeats of "seven" which some feel suggests "spiritual perfection (God's seal or covenant number), or the millenial day of rest", and we have repeats of "five" which some feel suggests "mercy or grace".

Job 2:4 - "Skin for skin" - perhaps an expression of the day which suggests Job is willing to give up skins of others but not his own.

Job 2:6 - "save his 'life'" [Heb. "nephesh" (5315) means "life, person, living breathing creature"], this is the common Hebrew word translated "soul" and satan is not allowed to go so far as to take Job's life thus indicating the "soul" is mortal.

Job 2:10 - "did not Job sin with his lips" (Job here is perhaps a type of Christ in not sinning and suffering for others). Job 2:12 - "lifted up their eyes afar off, and knew him not" perhaps reminds us of "...marred more than than any other man..." and the women (bride of Christ?) were afar off (Mark 15:40-41;Matt 27:55-56).

Job 2:11-13 - "Temanite... Shuhite...Naamathite...lifted up their voice, and wept...seven days and seven nights, and none spake a word" indicates these were more than fair weather friends as they came from distance, wept aloud when they saw him, and sat silently with him for seven days and seven nights - V.13 also suggested is the seven days and nights perhaps being a traditional mourning period for the dead or in Job's case the symbolically dead (1Sam 31:13;Gen 50:10), or it could be an echo of the ritual test for uncleanness a leper would be required to undergo according to the law of Moses (Lev 13:26).

Many of my 2010 comments on Job were gleaned from a variety of sources such as: The Education of Job by David Baird, The Book of Job (outlines and notes) by Donald Styles, The Book of Job by Cyril Tennant, The Book of Job by Warren H. Phillips.

Have you noticed that God doesn't actually answer Satan's request? In Job 1:11 Satan asks "stretch out Your hand and touch all he has", whereas God gives him leave to do it himself. Again in Job 2:5 he asks "stretch out your hand now, and touch his bone and his flesh" but God answers "Behold, he is in your hand". This is similar to what we have recently read of Haman and Ahasuerus in Esther 3:10-11, 8:8.

2:5 The adversary thought that affliction would destroy Job’s faith. Are we “fair weather” believers? Do we expect that having accepted Jesus as our saviour life will be problem free? If so we are mistaken. After all Jesus was a faithful believer but we cannot say that his life was trouble free. And he is our example 1Pet 2:21-24

What would it take to make us lose our integrity before God? Job lost everything. He lost his riches, his children, his prestige and then finally his health. Looking at it from Job's position, it would have been easy to think that God was not in control, that he was not there, that he was not listening to Job's prayers, and that he hadn't seen the righteous life Job was living. It would have been easy to give up on God altogether. This was what Job's wife was encouraging him to do. She said, "Are you still holding on to your integrity? Curse God and die!" (Job 2:9)

Even among the dust and ashes that used to be his life, Job still believed that God was there, and that he was sill in control, whether Job liked it or not. Job replied to his wife, "You are talking like a foolish woman. Shall we accept good from God and not trouble?" (v.10)

God gives us good things, but he also allows us trouble, for whatever reason it may be. He is no less in control of the bad times than he is in the good. While times are good, let us, like Job, build up a faith and trust in God that allows us to keep our integrity before God even when bad times come.

Before starting on this one, a disclaimer of a sort. There are a number of ideas among believers as to who Satan is in this book. I'm going to focus primarily on one possibility. If you don't like where I'm going with this, that's ok. It's not, by any stretch of the imagination, a first principle. Also it might take a little longer than normal to go through some of the thinking here, so bear with me.

First of all, I think we all know that we can rule out a fallen angel devil. The simplest reason for this is that the picture presented by most folks who believe this is that God is at one end of the spectrum - doing good things for man and Satan at the other - causing men to sin as well as bringing calamities on him. And the two would never, ever, according to this view, work in unison. But here the exact opposite is shown in these 2 chapters where there's a conversation between the two about Job and God gives Satan the power to bring one calamity after another on him and his family.

Another possibility is that he or she is a believer in God (one of the "sons of God" - Job 1:6) who ends up having several conversations with God about Job and to whom God gives supernatural powers to inflict punishments and death and disease. Some suggestions have been Job's wife, one of the three friends who show up at the end of ch. 2, or some unnamed mortal. A problem with this view, it seems to me, is the lack of Biblical precedent. Even when believers in God like Elijah or Elisha or Peter or Paul were involved in afflictions coming on men and even, in some cases, death ensuing, it seems clear that they simply knew ahead of time that God would bring these punishments and could announce what would happen. And this is very different than actually having been given the power to inflict these things - which really is the case with whoever Satan is here in Job.

So then we're left with the following decent possibility with only one potential problem - but not necessarily an insurmountable one. And that is that this Satan is an angel of the LORD. Keep in mind that in the Old Testament the word Satan (meaning "adversary") is used for the angel of the LORD who withstood Balaam in his plan to go and curse Israel (Num 22:22). Also there's the comparison between parallel accounts of the same incident - David's numbering of Israel - 2Sam 24:1 & 1Chron 21:1 - where God is seen to be Israel's "Satan" or adversary. So in this scenario in Job, the angel comes to present himself before the LORD (i.e. in heaven) and when asked by God where he's been, his answer - "from going to and fro in the earth, and walking up and down in it" - seems to fit in with what we're told elsewhere about angels and their dealings with men. And then God's giving of him powers to bring about one catastrophe after another also fits with what the Bible states about God's angels bringing such things on Egypt, Israel, etc. For example -

Psa. 78:49 - "He (God) unleashed against them (Egypt) his hot anger, his wrath, indignation, and hostility - a band of destroying angels."

2 Sam. 24:15,16 - "So the LORD sent a plague on Israel from that morning until the end of the time designated, and 70,000 of the people from Dan to Beersheba died. Whenthe angel stretched out his hand to destroy Jerusalem, the LORD was grieved because of the calamity and said to the angel who was afflicting the people, 'Enough! Withdraw your hand...."

Isa. 37:36 - "Then the angel of the LORD sent out and put to death 185,000 men in the Assyrian camp. When the people got up the next morning - there were all the dead bodies."

So from these and other examples in Scripture we know that God can and will use some of His angels for these - what we might call "negative" purposes. The one potential problem with this interpretation in Job is how we take what he says about Job and what he thinks Job will do if serious trials come upon him - e.g. ch. 1:11 -

"But stretch out your hand and strike everything he has, and he will surely curse you to your face."

Also ch. 2:4 - "Skin for skin! A man will give all he has for his own life. But stretch out your hand and strike his flesh and bones and he will surely curse you to your face."

Keep the following in mind concerning what the Bible tells us about angels - though sinless and immortal, there are things that they do not as yet understand - i.e. their understanding, though obviously at a much higher level than ours (to say the least), is limited. Jesus said, "No one knows the day nor the hour (of my return), not even the angels in heaven, nor the Son, but the Father only" (Mat. 24:36). And Peter in speaking about the Old Testament prophets said, "...when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven.Even angels long to look into these things."

So then - given these facts - isn't it possible to read what Satan says in the following way? "In my experience of human nature and its hypocrisy, the best of human motives are not good. If men serve God, they do so out of self-interest." So God then says - in effect - let's see, Job is in your hands. You can do whatever you wish to him short of taking his life, and we'll see if your conclusions are valid for what appears to be a very righteous man, Job.

One more point that may add some credence to this idea. Though the phrase "sons of God" (Job 1:6; Job 2:1) is used in various books of the Bible as equivalent to mortal believers in God, how is it used elsewhere in the book of Job? The only other place where that phrase is used is ch. 38:6,7 in the context of God speaking to Job out of the whirlwind and asking him where he was when God created everything.

"Whereupon are the foundations thereof fastened? Or who laid the corner stone thereof; when the morning stars sang together, andall the sons of God shouted for joy?"

Here obviously "the sons of God" must have reference to the angels since they were the only ones who could have been there to witness and rejoice in God's creative work.

1:3 “His substance also ...” is telling us that whilst he had great possessions the main focus from God’s respective, is that Job was “perfect” – verse:1. The wealth is not a problem in a man who is “perfect” but if perfection is not found the wealth is of no consequence. What is our priority when assessing individuals?

Job 1:13,18 - Job's children were drinking wine and sharing a meal at their elder brother's house which perhaps reminds us of brethren in Christ who partake of the emblems. In Job 42:10-15 Job was comforted by everyone who knew him (perhaps like Christ he over came the adversary/satan as well) and he received double of everything except for his children. Perhaps Job's children who shared a meal in their elder brother's presense and house will meet Job in the millenial kingdom and then he will have double of everything. Admittedly a stretch, but Job 1:19 with the mighty wind or spirit somewhat reminds me of the day of Pentecost Acts 2:1-2;Matt 18:20 along with their (and our) elder brother in their midst. In a number of ways Job echos Christ, and perhaps his children (those prior to his suffering, and those after his symbolic death and resurrection of sorts) echo believers in Christ. Job also bore a burden and suffered for others Job 2:4;Isa 53:3-4 though it was also for himself as he was edified, saw God's heavenly majesty Job 38:12-33;Job 42:5 and was asked if he could set up God's dominion over the earth (as Christ will). There was silence for a time Job 2:13;Isa 53:7 and Job did not sin in all that he did Job 1:8;Job 2:10. Though Job didn't truly die Job 2:6 was was perhaps symbolically and literally tested in his walk and thoughts Job 2:7;Heb 4:15. horribly disfigured Job 2:12;Isa 52:14 and externally becoming as a broken vessel shaped by the potter Job 2:8 and then a resurrection of sorts where he was given a new body and was a mediator Job 42:8,9,12.

2:3 The question may be asked, why would God allow Satan to incite him against Job? Certainly God knew the heart of Job, he did not need this extra proof of trial to find out, because God already knows the hearts of men. This was for the instruction of Satan. To show the adversary what a true righteous man was even in his affliction. Christ was the true righteous man who showed us (who were adversaries) his righteousness through the things that he suffered.

1:8-11 Freed from the erroneous belief in a supernatural Satan we can assess the way things are presented here. The adversary was simply looking to find fault. God highlights Job as a positive example that the adversary might contemplate imitating. However the adversary decided on character assassination, rather the emulate Job’s qualities. This is exactly how the Jewish authorities reacted when confronted with the perfect life of Jesus. How do we react in similar situations?

Job 2:10 - Job is ever a helpful illustration on this point. A man of the thoroughly approved stamp, God overthrew him in all his affairs without letting him know that he was being subjected to a test. Job, while asserting his integrity, took it all in submission, on the ground that God was supreme and did as He willed, and that man, as a created being, had no room to murmur if evil, as well as good were his lot.

In this Job took the right ground; for his judgment of the case was divinely endorsed as against that of his three friends, who argued that because Job had fallen into evil, therefore he must have been unrighteous. Now, why was Job's case recorded? Like all other ancient examples, it was "written for our instruction"; "it happened to them for ensamples (to us)" 1Cor 10:11. If so, it follows that we may sometimes be put to a similar proof if we are worthy of the test.

Consequently, we shall argue wrongly if we say God has forsaken us when something has gone wrong, or that things will always and necessarily go well with us. Can we expect to be better off in these things than the servants of God who have gone before? And what is their history? One and all, they came through sore trouble. The Lord himself was the greatest sufferer of all, and is it not written, "We must suffer with him"?

Nay, is it not the very characteristic of the great assembly of which we hope to form a part that they came out of "great tribulation"? Paul told the disciples that "we must through tribulation enter into the kingdom of God." We do not live in the days of their tribulation, but we must not marvel if we have our share, peculiar to our own times. It is a necessity if we are ever to be worth anything in the Master's service. What preparation is a bed of roses for the great muster of those who have been tried and purified and made white?

- brOTHER ROBERTS EXHORTATION - ‘GOD A SUN AND SHIELD’

- brOTHER ROBERTS EXHORTATION - ‘GOD A SUN AND SHIELD’JOB 2;10 - Job is ever a helpful illustration on this point. A man of the thoroughly approved stamp, God overthrew him in all his affairs without letting him know that he was being subjected to a test. Job, while asserting his integrity, took it all in submission, on the ground that God was supreme and did as He willed, and that man, as a created being, had no room to murmur if evil, as well as good were his lot.

In this Job took the right ground; for his judgment of the case was divinely endorsed as against that of his three friends, who argued that because Job had fallen into evil, therefore he must have been unrighteous. Now, why was Job's case recorded? Like all other ancient examples, it was "written for our instruction"; "it happened to them for ensamples (to us)" (I Cor. x. II). If so, it follows that we may sometimes be put to a similar proof if we are worthy of the test.

Consequently, we shall argue wrongly if we say God has forsaken us when something has gone wrong, or that things will always and necessarily go well with us. Can we expect to be better off in these things than the servants of God who have gone before? And what is their history? One and all, they came through sore trouble. The Lord himself was the greatest sufferer of all, and is it not written, "We must suffer with him"?

Nay, is it not the very characteristic of the great assembly of which we hope to form a part that they came out of "great tribulation"? Paul told the disciples that "we must through tribulation enter into the kingdom of God." We do not live in the days of their tribulation, but we must not marvel if we have our share, peculiar to our own times. It is a necessity if we are ever to be worth anything in the Master's service. What preparation is a bed of roses for the great muster of those who have been tried and purified and made white?

The whole book of Job is written in poetry. It records what actually took place and what was actually said. Whilst some might say the book is some sort of allegory there is no reason why it should not be read as a straight forward historical record which teaches us lessons.

Reading 2: Jonah 2-3

2 v.2 - That this is a precursor of the death and resurrection of Christ is without question (Matt.12:40). This aspect of being in hell - which means a place of darkness, usually the grave, as we know - is also brought out in Acts 2:27 which quotes Psa. 16:10.

2:4 That Jonah 'looked towards thy holy temple' shows that he was aware of the words of Solomon and also recognised his error. 1 Kings 8:30

3:2 The commission from the Lord is almost identical to the one he was given in Jonah 1:2 He has to preach the words that Yahweh gave him. Now he doubtless was aware that this was the task of a prophet so why is his commission spelt out so specifically?
I suggest that the commission is so specific because Jonah had already been rebellious.3:4 This is the sum total of the recorded words of Jonah's prophecy, though we have noticed 2 Kings 14:25 that he had spoken other words which had been fulfilled.

Apparently the people of Nineveh were worshipping, amongst others, a fish god, who was half man half fish and white in appearance. Perhaps this is why they initially accepted Jonah as his skin, we are told, would be bleached white by the stomach juices of the whale, and he would have a strong smell of fish, we might assume. Did God do all this so that the people of Nineveh would listen to Jonah in the end, as well as His other reasons?

2:3 Despite Jonah's flight towards Tarshish and the seeming natural storm Jonah knew it was of God. He has said so in the boat during the storm. He expresses this realisation directly to God in this chapter. If only we could see God at work in our lives when He is. The signs are doubtless there but we tend so often to find natural explanations for the things that happen.

The way in which the king and the people repented so that the words which Jonah had spoken did not come to pass shows that there is more to the work of a prophet than simply predicting or foretelling the future. As the words of Jonah did not come to pass his prophecy failed - or so it would seem. However God was more concerned that the men of Nineveh would repent. He did not want to destroy them, If Israel had repented like Nineveh then much of the predictions of the prophets would not have come true!

3:5 The preaching of Jonah caused gentiles to accept the message. Jesus gave the sign of Jonah - (Matthew 12:39 Matthew 16:4). Jesus' message was accepted by the gentiles though, like Jonah, the Jews of Jesus day did not want the message to go to the gentiles.

2:4 In saying he was 'cast out of thy sight' Jonah is not simply saying that God cannot see him which is clearly untrue. He is saying that because of his rebellion he has destroyed his fellowship with his God.

3:6The word translated 'robe' here is the same word translated 'garment' in Josh 7:21 which helps to fill in the picture of what Achan actually took. It was not just a piece of clothing. It was royal apparel.

As parents, one of the things we try to teach our children is to respect authority and to do what they are told. Try as we might, there are still regular times when a child has to be asked two, three, or even more times to do a task before they finally rouse themselves to do as they are told. As parents we find that their unresponsive attitude can be quite frustrating, yet we are also like children in God's sight.

Jonah, a grown man, was asked to go to Nineveh to proclaim God's message to the people there. He did the same as our children sometimes do: he hid. But like a parent God didn't forget or ask another of his children to do the job. Instead Jonah paid a consequence that got him thinking about his actions, and then God asked him a second time. This time, when God had asked twice, Jonah did as he was told.

We are probably no better than Jonah, and just like our children. How many times do we have to be told what God wants from us before we obey? Do we regularly proclaim God's message and love our neighbours as ourselves (even neighbours we don't like)? Do we totally trust God in every aspect of our lives? Or pray without ceasing? Let's not be like our children or even like Jonah, but be quick to obey and serve the LORD with all of our hearts.

Jonah had rebelled against the Word of the LORD. He had been given an assignment and decided he did not want to do it. But after being entombed in the great fish, he realized that he could not thwart the LORD's will. He sought the LORD and promised to carry out his duty (Jon 2:7-9). He went to the idolatrous Ninevites to preach the Truth. The question is: why was Jonah reluctant to go to Nineveh in the first place? Tomorrow we will find out.

The scribes and Pharisees asked Jesus for a sign (Matt 12:38). The only indication He would give was that of Jonah (Matt 12:39-41). Here we see the equation between Jonah's stay in the belly of the fish and the Lord's stay in the tomb. Jonah was released from the darkness of the fish to see light once more. Likewise, Jesus was released from the blackness of the grave to see light again for ever.

a) Have you noticed how many quotations from the Psalms there are in Jonah’s prayer in Jon 2? Probably 15. b) In Jon 3:1 God again came to Jonah, and told him to go East to Nineveh. This time he went. I wonder how long apart these two calls were?

2:1 Jonah had been pursuing a course which was astray from God’s command. God had intervened to create an environment in which Jonah could think about his actions. He has now thought about his position and prays. Not because he is in a fix but because he has repented and seeks to be reconciled to God.

3:1`God heard Jonah’s prayer and delivered him. However the original command still stands. So God makes the same request of Jonah as He had made in Jon 1:2. Jonah’s response will determine the sincerity or otherwise of his repentance.

The use of sackcloth, worn as a sign of woe by those in mourning and anguish, was common in the Near East (3:5,6,8). Sackcloth was a coarse cloth made from either goat or camel hair. It was used for bagging things. One of the qualities of sackcloth is that it is porous. This is interesting, since those in anguish or mourning, wearing sackcloth, sometimes described their troubles as being poured out like water (e.g. Job 3:24). The first example of the use of sackcloth, in the Bible, is by Jacob (Gen 37:34).

3:6-7 The king of Nineveh not only repented but saw the need for national repentance. This highlights the extent of his recognition of his sin. As king he needed to recover the people he had allowed to fall away. So we see a gentile who recognised sin being spoken to by a prophet who did not recognise God’s compassion.

2:9 Having experienced in his own life God's power to rescue him from the jaws of death, Jonah brings his personal thanksgiving to a climax with the words "Salvation comes from theLORD". There were no other words that could show his appreciation of all that God had done for him.

Jonah was entombed in a great fish that the LORD prepared (provided) for His purpose (1:17; 2:1). No further description of the sea creature is given. Therefore, it is not accurate to call it a whale, as is the wont of some.

2:2-9These verses actually record the prayer that Jonah uttered in the great fish.He sees – verse :9 – that God seeks praise rather than animals. Another indication that he was not unwilling to speak about his God.

2:1-3 - V2 the belly of a fish is referred to as ["hell" KJV or the "grave" NIV - the original Hebrew word is "sheol" (7585) and is translated in the KJV as grave, pit, hell]. Sheol is not a fiery place in the middle of the death as the fish's belly amply demonstrates, it is the grave - the fishes belly must have seemed like a grave to Jonah at the time. Animals go to sheol Psa 49:14 as did the righteous Jacob Gen 37:35 ["grave" is translated from the Hebrew "sheol" in both cases]. The Bible notes in a number of places the dead have no thoughts. The death state is like sleep Psa 146:4

3:3 Nineveh was indeed a great city, being much larger than Babylon. Diodorus said that the circumference of the city was 55 miles. The population was probably 600,000 - 1 million. There were 120,000 small children alone (4:11).

“And God (Elohim) saw their works, that they turned from their evil way; and God (Elohim) repented of the evil, that he had said that he would do unto them; and he did it not.” Likewise, we read in Gen 6:6, “And it repented the LORD (Yahweh) that he had made man on the earth, and it grieved him at his heart.” How are we to interpret these passages when compared to Mal 3:6 and James 1:17 wherein it states the LORD God does not change, and “with whom is no variableness, neither shadow of turning”?

By a careful reading of the passages in question in their contexts, and by clearly defining what is and what is not said, we see that the context of Jon 3 and Gen 6 reveals the sinful state man is living in, and it is man’s sinfulness that triggered God’s sorrow, not man’s existence. The Hebrew word for, “repented” is # <5162>, nacham, and expresses the idea, “to be sorry” for, or “to pity” what has taken place. “Repented” here does not indicate a change, but a state of regret. Neither of these passages shows that God’s character changed, or that God did something contrary to His character. The Ninevites changed, not God, and they became obedient, so He preserved them. Their change did not obligate God to do what He said He would. If that were the case, where would we be?

"Then the word of the LORD came to Jonah a second time: 'Go to the great city of Nineveh and proclaim to it the message I give you.'"(Jonah 3:1-2) God had given Jonah his first opportunity to obey him, but Jonah had stuffed it up. Instead of preaching to the people of Nineveh, he had run away, rebelled against God, disobeyed and should have ended up either drowned or digested! But God gave him a second chance. After the experiences of the first chance, Jonah grudgingly did as he was told.

But after Jonah had preached to Nineveh and had seen how God gave the people there a second chance, he got really grumpy. It seems he was happy enough to have had his second chance - after all, a second chance was one of the things he had prayed for while he was inside the fish. But Jonah couldn't bear the thought of these 'sinners' in Nineveh being given grace from God.

I am glad God gives me second chances. Like Jonah, I often fail miserably the first time (and often more than that), but God gives me more chances until I get it right. Let's remember the second chances that God has given us, and be gracious in offering God's grace and his second chances to others. Freely we have received, Let's freely give.

The ordeal Jonah went through prepared Jesus for his own death. Just as Jonah was in the belly of the fish, hidden away as if he were in the grave, so Jesus would be dead for three days (see Matt 12:40). The idea of Jonah's ordeal as a foreshadowing of the death of Jesus is further carried on in Psalm 88. Notice how similar this is to Jonah's prayer in Jonah 2, and all the references to the grave and the water:

"my life draweth nigh unto the grave. I am counted with them that go down into the pit: I am as a man that hath no strength: Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves."Psa 88:3-7

The rest of the chapter is full of similarities with Jonah's prayer. How many can you find?

He is ready to listen. Even if we have turned away from God, even if we have sinned against Him and feel distant, unclean and feel that perhaps He doesn't want to hear us any more, He is ready to hear your prayer - and respond to it.

Not many of us get to go as low as Jonah. He was one of the few chosen to hear God's voice and given a task to do. But Jonah refused and ran the opposite direction trying to escape from God. He had a guilty conscience. He knew he had done wrong. He even admitted his sin to the sailors on the ship he was sailing on. But as he lay below deck, I suspect he was keeping strangely silent instead of praying to the LORD his God. He was running away!

It wasn't until he had been heaved overboard, nearly drowned in the sea, and swallowed by a huge fish that Jonah was distressed enough to call on God. "From inside the fish Jonah prayed to the LORD his God. He said, 'In my distress I called to the LORD and he answered me.'" (Jon 2:1-2).

If God listened to rebellious Jonah when he discovered he was in trouble, he will listen to us too. He wants to hear from you. Let's turn to him today.

3:10 In His foreknowledge God knew that this repentance would be short lived. He knew that Assyria would behave terribly towards His people. However, even knowing this, he accepted their repentance at face value. How encouraged we should be with this realisation.

This is one of those great Biblical mysteries. Jonah tried to escape God’s command to preach to the Ninevites only to be swallowed up by a great fish and then to be vomited out of its belly. This story is often cited as merely a myth, but is it?

We know Jonah was a real person (2Kin 14:25). Jesus also recognized Jonah as a real person and recounted it as a true historical event, likening it to his own death and resurrection (Matt 12:29-31; 16:4; Luke 11:29-30,32). Thus, there is no disputing the veracity of this story.

The ancient Babylonian historian, Berosus wrote that the Assyrians worshipped a fish-man god called Dagon. This would explain why the Ninevites were so eager to accept Jonah’s preaching once they learned that he had been swallowed and then vomited out of a big sea fish! They believed Jonah was a fish god! Dagon is mentioned several times in relation to the Philistine god (Judg 16:23,24; 1Sam 5:1-7; 1Chron 10:10).

Since the Bible also tells us “God prepared a great fish” (Jon 1:17), God either specifically created this fish, or prepared an existing big fish and had it in the right place at the right time.

2:4 Jonah had sought to flee from the presence of the Lord – 1:3 – but now, in distress, being out of God’s presence is not an appealing position to be in. When we feel that the constraints of the gospel are too much for us we should remember that the alternative is worse.

Reading 3: Hebrews 8-9

9 v. 15 - This is the constant theme of this book - to point out to its Jewish readers (and to us) that the covenant established by Jesus' death is not only new and different but better and eternal in its nature. See also 7:22, 8:6,8, 12:24, 2Cor. 3:6

8:1 provides a summary of what the Apostle wishes us to see in the first eight chapters of Hebrews. This summary is most helpful in that it ensures that we are seeing the correct message in the letter.

ch.9 - And now the tabernacle on the day of Atonement is described so that Jesus can be presented as a better more effective sacrifice than the sacrifices on that day.

8:6 Moses was a 'mediator' (Deuteronomy 5:5) His works as a mediator are described in Deuteronomy 5:5. But Jesus work is associated with a 'better covenant'. It is 'better' because it can bring life - Moses' law could not.

9:11 In saying 'not made with hands' we are reminded of a Biblical phrase which occurs a number of times

God gave Moses a pattern when he made the Tabernacle. The pattern Moses was given, we learn from Hebrews, was the pattern of heaven itself. So when the Tabernacle was completed in all its splendour, Israel had a little slice of heaven in the midst of them. They should have been able to look at the Tabernacle and see all that was holy and pure - to see God dwelling among them.

Now we learn that the Tabernacle, all its furnishings and the offerings associated with it, are just a copy and shadow of what is in heaven. (Hebrews 6 v 5) The priests at the Tabernacle were only a shadow of the great High Priest, Jesus. The covenant God made with Israel was only a precursor to a much better covenant. Now, instead of having rituals to perform for sin, we can have our sins forgiven through Jesus Christ.

Even though so much has been fulfilled and made better, the patterns have not all been fulfilled. The dwelling of God is not with men, and we have not been made totally sinless, because we still sin. One day Jesus will return and then, just as the Tabernacle was a shadow of the real thing, so our lives will be taken out of the shadowlands and brought into a wonderful reality in the kingdom of God.

8:3Gifts and sacrifices picks up on two aspects of the offerings under the law of Moses. Whilst Israel seemed too often viewed their offerings as an obligation they were not only something that God requested but something that Israel wanted to offer also.

How do we feel about our service to God? Is it done out of obligation or freely. The Lord loveth a cheerful giver (2Cor 9:7)

9:9,14 Notice the contrast being drawn between the day of atonement and the sacrifice of Christ. The sacrifice on the day of atonement was not effective in purging the conscience. The sacrifice of Christ is. A telling point for those who wished to return to the law of Moses.

The writer to the Hebrews confirms that Jesus superseded the Law of Moses. He also looks beyond the present dispensation towards the one that Christ will bring when He returns. He quotes Jeremiah in this look forward (8:10-12; cf. Jer 31:33,34).

Jesus is described as a mediator of a new covenant (8:6; 9:15). His role as mediator is to reconcile two parties, those of humankind and God. Men and women are naturally alienated from God, but Jesus is the means whereby men and women can be brought into a harmonious relationship with the LORD. He is able to do this because He behaved perfectly before God, His Father, and because He gave His life on the cross. His selfless sacrifice on the cross was the means to take away the sins of people. But, He is not the Savior of all people automatically, i.e. He is not a universal Savior. His sin offering is for many not for all (9:28). All people do have access to Him, but salvation is conditional upon their believing the true Gospel; being baptised into His Name; and behaving in the same Godly manner as He did. When people do this they come into this covenant relationship with the LORD. They now have the freedom to pray directly to Him in Jesus' Name. This is because Jesus, as a mediator, brought God to us (Immanuel = God with us Isa 7:14).

8:8 Israel were expected to realise that the law of Moses was to be replaced because it was flawed – if that were not so God would not have given the ‘new covenant’ recorded in Jer 31:31. In this we learn a way of looking at Scripture. The words, against the background of earlier revelation, teach principles.

9:12 Even on the day of Atonement the high priest entered into the holy place more than once performing the office of priest. Jesus only had to make one offering. ‘Eternal redemption’ contrasts with the ‘year by year’ of the day of Atonement which Paul addresses in chapter 10

9:11-14 In these few verses, and in other sections of this letter the author carefully shows that Christ became both priest and sacrifice. Christ became subject and object at the same time; He served at the alter as priest and was laid on the alter as a sacrifice. Christ shed his blood as a sacrifice on the cross, and figuratively as high priest entered the Most Holy Place of the temple.

8:13Isa 51:6 which is quoted in the vanishing away of the old order is set in a context of speaking to those who ‘follow after righteousness’ Isa 51:1. Whilst the Jews sought to establish their own righteousness – Rom 10:3 – God was removing the law of ordinances for those who sought His righteousness.

8:12 The new covenant has an element which was absent from the Law of Moses – the forgiveness of sins. But it is spoken of – Jer 31:34–in the new covenant. This sets the scene for the way the writer will move on to highlight the shortcomings of the day of Atonement in chapter 9 and 10

It's not often that we will find such a clear pointer in our studies as this in verse 1: "this is the main point of what we are saying". So we can read what follows and be confident of its importance. What then is the writer's main point?

It's right there in v1-5 and then expounded throughout the rest of Hebrews. If we were to reword it we might read this: "If Jesus were on earth, he wouldn't be a priest because you've already got earthly priests. Instead, he lives in heaven with God and is a heavenly priest. In fact, heaven and earth are so different, and heaven is so incomprehensible to us that God has created the earthly service (contained in earthly buildings, temples, tabernacles and such) just so that we can comprehend the true heavenly temple and priesthood. So Jesus isn't an alternative priest, Jesus is the true priest, the real building, whereas your law and temple is just a learning aid to help you understand him".

Can you imagine how inflammatory that statement was to Hebrew people? Furthermore in 8:13 we read that the Hebrew form of worship (and its temple and priesthood) was obsolete, old and decaying away! Let's be careful not to go back to the learning aid, rather than the true.

“Behold, the days come, saith the Lord, When I will make a new covenant…In that he saith, A new covenant, he hath made the first old…”

“New” is the Greek word, kainos, # <2537>. It is new not just in the sense of time (neos, # <3501>), but also in the sense of quality – Expository Dictionary of the Bible Words. Jesus’ priesthood was better than the Aaronic priesthood (Heb 5:1-7); Jesus is related to a better covenant (Heb 8:1-13); Jesus is a better sanctuary (Heb 9:1-12); Jesus is a better sacrifice than the animals were (Heb 9:13 to Heb 10:18), and in Jesus the new covenant is based on better promises (Heb 10:19 to chapter 12:3). Jesus is the only “high priest over the house of God” (Heb 10:21). This covenant relationship is “new” in point of time (neos, Heb 12:24), as well as “new” in quality (kainos, Heb 9:15). Only through Jesus is it possible to have a new relationship with God.

The typological Old Testament Covenant foreshadowed the eschatological reality of the New Testament Covenant saving act in Christ, the "new and living way" (Heb 10:20).

8:4 The nature of Jesus’ priesthood has been discussed already in Heb 7:1-28. The writer now returns to the subject and emphasises that from a natural perspective Jesus would not be a priest. This highlights the point that Jesus was not involved in priestly matters relating to the building – Herod’s temple.

“…Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.”

The “new covenant” is the new covenant of Jer 31:31. It reads: “Behold, the days come saith the LORD (Yahweh), that I will make a new covenant with the house of Israel, and with the house of Judah.” What is this “new covenant”?

In Lev 26:40-44 we read about the covenant God made to Abraham, Isaac and Jacob. It was a land covenant… “… and I will remember the land”(v. 42). This land promised to Abraham and his descendants was the land of Canaan (Gen 12:1-3,7). They received the land of Canaan and became a great nation (Gen 46:3; Exo 6:2-8; Deut 1:6-8; Deut 30:17-20). But, the Israelites sinned grievously and though the LORD was patient and longsuffering with them, He eventually drove them out of the land. The northern kingdom of Israel was carried away into Assyrian captivity in 733 B.C. (2Kin 17:5,6,22,23). The southern kingdom of Judah was carried away into Babylonian captivity (2Kin 24; 2Chron 36; Dan 1:2. This captivity would last 70 years, but only a remnant would be restored to the land, not the whole nation (Isa 10:20-22Jer 23:3). We still await a full restoration of God’s covenant to Abraham and that “in thee shall all the families of the earth be blessed” (Gen 12:3).

The “new covenant” addressed here in Heb 8, is the Abrahamic covenant, which preceded the Mosaic covenant by four centuries. “It is 'new' in relation to Israel in that they are for the first time inducted into it” (The Christadelphian, 1953, pp. 40, 41). Christ is “the seed” (Gal 3:16; Acts 3:24-26) and if we are in Christ then we are Abraham’s seed, and heirs according to the promise (Gal 3:26-29).

" ... This cup is the new covenant in my blood, which is shed for you" (Luke 22:20). Alfred Nicholls writes in Remember the Days of Old p. 85: “Christ’s use of the word ‘new’ then links the Abrahamic covenant with his own death, and the confirmation of it in his blood: ‘this is my blood of the new covenant'. Abraham looked forward in faith to that confirmation, indeed, symbolically took part in it in a vision (Genesis 15), in which God Himself was represented by a burning lamp passing between the tokens of the future sacrifice of Christ. The patriarch slept the deep sleep of death while the generations passed and he awoke to find that ‘in the same day’ the Lord had repeated the covenant. He rejoiced indeed to see the day of Christ, for although in the sense of its fulfilment he ‘received not the promise’, he was persuaded of the ‘better thing’ which went far beyond any immediate possession on the part of a dying, childless man of the land whereon he lay.”

The New Covenant encompassed in Christ is still very much in effect, though it has remained largely unfulfilled. The ultimate fulfillment will come during the Kingdom Age. It rested upon the sacrifice of Christ, and secures the eternal blessedness of the house of Israel and Judah and to all who believe (Heb 8:10-13 cf. Jer 31:31-34; Gal 3:13-29). Both Israel and Judah will be forgiven and restored, not on the basis of the old Mosaic conditional Covenant, but on the basis of the New Abrahamic unconditional land Covenant in Christ still to be fulfilled (cf. Gal 3:15-18; Heb 6:13-20).

The Abrahamic Covenant is an example of a covenant that could be signed and sealed, but not every provision would go immediately into effect. Some went into effect right away as the change of names and circumcision. Another part of it went into effect 25 years later when Isaac was born, and then another 400 years before the conquest of the land of Canaan, while other provisions are still in the future, like the settlement of ALL the Promised Land. This awaits the return of Christ, the resurrection of the dead, and then Israel's final redemption and restoration.

9:25 The use of the phrase “Every year”, echoing Lev 16:34, introduces the day of atonement that will be spoken of in Hebrews 10 and builds upon the description of the tabernacle which was presented in Heb 9:2-5

9:13-14 Notice the contrast. Animal sacrifices – even those supremely associated with cleansing – can only purify the flesh. Whereas Jesus’ sacrifice purges the ‘conscience’ thus it is more effective. Ceremonial cleanness is not as valuable as a mind which has been purged.

Jesus was completely unqualified for the job he was given. He is our high priest. The main qualification of a high priest was that he should be a descendant of Aaron, the high priest for Israel in the wilderness. Jesus wasn't. He was from Judah and so disqualified from taking the high priest position before he had even applied for it. God's word puts it this way:"If he were on earth, he would not be a priest, for there are already men who offer the gifts prescribed by the law." (Heb 8:4). In all other ways, Jesus is the only one truly qualified to fit that position.

Time and again God takes unqualified people and sets them in positions that he has for them. Paul as a preacher to the Gentiles; timid Timothy as a leader of the early church; David the shepherd as king of Israel; fishermen as disciples of Jesus and preachers of God's way. Even in the list of qualifications given for overseers and deacons, it is not the business and financial orientated leaders of men that are selected, but people with a heart and life given to God.

As it was with Jesus, it is the state of our heart that qualifies us to serve our God, not our university degree or any other experience. Let's make sure our hearts are open to hearing from God so that we can serve Him in the way He asks of us.

1. Hebrews 8-9 show the difference between Christ (the Son of God) and God (the Father of Christ). The covenants (old and new) are between God and man. Man can only be reconciled to God by the shedding of blood.

2. Heb 8:6 - Jesus is the "mediator<3316>" (Jesus is the "mediator<3316>" between God and man 1Tim 2:5);

Heb 9:11-14 - Christ is offered to God (God isn't offered to God, that wouldn't make sense); Heb 9:15 - Jesus is the mediator of the new "testament/covenant(<1242> some versions replace testament with covenant but the Greek words here are the same)" and again we are reminded of the role of mediator 1Tim 2:5 (God doesn't mediate with man from one part of Himself to another part of himself, that would be illogical, because Christ was man tempted in all points as we are (unlike God who cannot be tempoted with evil Heb 4:15;James 1:13) and now sits on the right hand of God he is uniquely suited for the role of mediator between man and God; Heb 9:24-26 - Christ appears for us in God's presence (note it doesn't limit to the Father's presence, it reads in God's presence) as a mediator.

3. Heb 8:8-10 - God makes the "covenant/testament<1242>" (which needs something to happen between immortal sinless God and mortal man in order to reconcile/activate the covenant); Heb 9:1-10 touches on the old and new covenant among other things.

4. Heb 9:16-22 - there can be no will without blood and no forgiveness without the shedding of blood which cleanses; Heb 9:20 - God "enjoined/commanded<1781>" believers keep the blood of the covenant/testament; Heb 9:26-28 - Christ was sacrificed once to take away the sins of many people (seeing as Christ is a sacrifice to God in order to reconcile us to God, how could Christ possibly be God as many trinitarians believe? It would be illogical sacrificing God to God, so God could be reconciled, and would God be a mediator to God?, not to mention God can't die or even be seen by mortals (1Tim 6:16) in contrast to Christ who died and was seen by many; John 17:21-23 explains the oneness.

9:15-23 Jesus’ shedding of blood is now contrasted with the beginning of the old covenant where Moses sprinkled the book of the law and the people - Exo 24:6-9– saying that whilst the “pattern” (the old Covenant) was enjoined with animal blood the new covenant was enjoined by the death of a man – making it more effective. In fact this new covenant is the means whereby sins can be forgiven and forgotten rather than brought o remembrance.

9:13-14 Notice that the writer is not saying that the sacrifices under the Law of Moses were of no value. Rather, through the holy spirit, he is making the point that if you have confidence in what you did under the Law of Moses then surely you will take hold of the more effective sacrifice of Jesus.

“So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.”

“Without the shedding of blood, there is no remission of sins” (v. 22). Under the Law sin had to be purged by shedding blood. We also read, “flesh and blood cannot inherit the kingdom of God” (1Cor 15:50). Christ’s glorified body was “flesh and bones” (Luke 24:39), having shed his blood. Blood had to be shed to make his sacrifice “clean” (Lev 17:11; cf. Gen 9:4,5; Deut 12:23,24).

The shedding of the blood of Christ, as the sacrifice under the Law (cf. Gal 4:4), cleansed, or purified him, and it is only his blood that can cleanse us (1John 1:7; Heb 9:12,13cf. Rom 3:24,25). By comparing Scripture with Scripture, the type is easily deduced that sin dwelt in Christ’s flesh with the blood, that he was not clean and needed to make “atonement” for himself first, even though he did not commit sin (2Cor 5:21), before he could atone for us (cf. Heb 2:17,18 cp. Lev 16:6). How could Christ being made sin for us, being made flesh and blood like us, and by bearing our sins be declared as “clean” (Heb 2:14,16; 1Pet 2:24; cf. Isa 53:5,6,10? It is not a Scriptural teaching; it is heretical!

Christ was both the High Priest and the sacrifice. We read in Isa 53:12, “… because he hath poured out his soul [life] unto death…” Hence, the blood, or life of the sacrifice was the sin-offering, or “sin” (cf. Heb 8:3). Jesus “became sin” in his blood and became the sin-offering for those who lay hold of the Abrahamic Covenant, and confess his name. Christ will appear without blood (ou choris haimatos), literally, not as the unblemished sin offering, sacrificially, but unto salvation now to those who eagerly look for him.

“But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.”

The differences between the Old Covenant and New Testament is given here. How is it better? Firstly, Gentiles were now invited to take hold of the Abrahamic Covenant, unlike the Covenant God made only with Israel at Mt. Sinai through Moses. Secondly, we cannot fit the Old Covenant of animal sacrifices into the New Testament because Christ’s perfect and once-for-all sacrifice of himself voided the need for the continuous Old Covenant animal sacrifices. Those only covered sins (cf. Heb 10:4-18), but Christ’s shed blood took away sins (Luke 22:20). As such, Christ became the guarantor of a new and better testament (Heb 7:22). The sacrificial ordinances with its attending Feasts became obsolete (Heb 8:8,13; Heb 12:24). It is not teaching, as some claim, that the New Testament abrogated the Old Covenant. To use the following passages as proof, Matt 9:14-17; Mark 2:21,22; Luke 5:33-39, is to take Christ’s and his disciples’ teachings totally out of context!

The Old Covenant was based on Works – “doing,” and was culturally contingent. The New Covenant is based on Grace – “being,” and is not culturally contingent.

Under the Old Covenant we have Judicial Laws, Ceremonial Laws, and Moral Laws.

Judicial Laws dealt with moral issues in terms of prescribed punishments, and restitution for its violations. It was culturally contingent, in that it was given to the nation of Israel only. It pointed to Christ, and is no longer binding on us. In Christ, there is neither Jew nor Greek (Gal 3:28; Gal 2:15,16). However, while the Judicial Laws have changed under the Law Giver, the Law Giver has not changed. Every law we have is a legislation based on one or many legislators’ morals. This is important to keep in mind.

Ceremonial Laws dealt with animal sacrifices, laws of uncleanness, feasts, festivals, circumcisions, Passover, redemption of the firstborn. It was culturally contingent specific to ancient Israel (Eze 20:10-13), and pointed to Christ. They are no longer binding on us (cf. Rev 7:9).

Moral Laws reveal God’s will and character; we get to know Him intimately (cf. John 17:3). It is to live in ways that please Him and is based on God’s Holiness. As such, it is holy, just, and unchanging (Rom 7:12-14). It is not culturally contingent, does not point to Christ, and is binding. The Moral Laws illuminate the fallen state of mankind. God spoke inerrantly through some 40 different men in the space of thousands of years, and throughout they form a unified and cohesive form of His character. It is His plan and His design for our lives. Thus, it is more than just the Ten Commandments (now nine), given to Moses, but includes subsequent laws given by Him.

We read in Eph 2:15, “… Having abolished… the law of commandments contained in ordinances…” and in Col 2:14, “Blotting out the handwriting of ordinances…” The word, “ordinances” is the Greek word, dogma, # <1378>, “… a law… decree,” pertaining specifically to civil, ceremonial, or ecclesiastical (not moral). Ordinances are rules of law that prescribe certain punishments for breaking certain statutes, which govern us as to what is lawful and what is not. Scripture tells us the ordinances prescribed to the nation of Israel had been abolished, and these were the Judicial and Ceremonial Laws given specifically to Israel. These no longer apply, but the Moral Laws certainly do.

Having said this, the distinction of these Laws is actually a false trichotomy, in that it was done so by man, not God! These divisions were done for the purpose of better understanding Scripture and has consequently led to ignoring the Moral Laws and furthered divisions. This is sad because we fail to see that all these Laws actually portend to some aspect of a believer’s life today. Rather than advancing them from their shadowy prefiguring to something better, we reject them! They are all useful for instructions (2Tim 3:16)! To “cherry pick” at God’s Holy Moral Laws (what we accept, or like, and what we won’t accept, or dislike), puts us in a very dangerous position (2Pet 3:16). God’s Moral Laws are very much applicable to us, as they are God’s moral behavioural instructions for us in all manner of living. Under grace, stoning is no longer an option for violating one of God’s Moral Laws, nevertheless, if ignored, unconfessed and unrepented of will, likewise, bring with it the death sentence at Christ’s Judgment Seat.